04.02.03 - The Letters to the Churches
4.2.3 THE LETTERS TO THE CHURCHES When the first converts were commanded to be baptized, there appeared to be a knowledge of the mode and purpose of baptism. There was no controversy as to whether it was "necessary" or what it’s purpose was. There is no doubt that the work of John the Baptist not only introduced Jesus but served to prepare the people for the religious practice of baptism as well. We see this on the day of Pentecost when the first gospel sermon was preached under the inspiration (and with the baptism) of the Holy Spirit. There was no question as to the mode and purpose of baptism when Peter commanded (Acts 2:38): "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit."
It seems, however, that the early Christians were just like us in that they soon forgot the reasons for and the significance of what they had been through. To many, baptism might have become a mere prerequisite for local church fellowship, as it has become to many today. They may have viewed it merely as a work to be accomplished and forgotten. It may have been relegated to a secondary role, as we have seen is generally the case in denominationalism today. For these reasons the writers of the epistles, and the apostle Paul in particular, provided additional information with regard to baptism as they wrote the various churches. We will consider these according to the letters in which they occur. Remember as you read these letters that they were addressed to Christians.
4.2.3.1 ROMANS
Some at the church at Rome had apparently fallen under the influence of false teacher who led them to exploit the grace of God. Essentially they called evil good and good evil by teaching that if Christians did any works of righteousness they would not be relying upon the grace of God. [While this extreme might not exist today, the basic concept is one that keeps many from observing scriptural baptism.] We see Paul responding to this in Rom 6:1-11:
What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also [in the likeness] of [his] resurrection: Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
Let us summarize the teachings of this passage:
1. The idea that we somehow glorify God by continuing in sin is as far from the doctrine of Christ as one can get, and it is sure to result in eternal condemnation to those who live by it.
2. Paul understood that the Christians at Rome understood that they had been "baptized into Christ." We saw above that baptism was that final act in all detailed conversions given in the book of Acts. One cannot have fellowship with God or Christ as long as they are in their sins. Baptism being the final act of conversion is consistent with it being for the remission of sins, which is what is taught in Acts 2:38.
3. While they seemed to understand that they were baptized into Jesus Christ, they did not seem to understand that they were "baptized into his death." This is allegorical, the burial in water representing a burial after our death to sin (repentance).
4. The death is not nearly as important as the resurrection: "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." This is the essence of what Paul was trying to communicate to them. However, the lessons that we learn with regard to baptism are significant.
5. Our death to sin is analogous to Christs’s death on the cross; repentance is analogous to his crucifixion: "Knowing this, that our old man is crucified with [him], that the body of sin might be destroyed, that henceforth we should not serve sin."
Before we leave this passage, let us compare it with the rebirth which Jesus made a condition of salvation. Recall what Jesus said to Nicodemus (John 3:3-6): "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
If being born "of water and the Spirit" is not accomplished by the act of faith which results in baptism, then what does? Baptism is what puts a person into Christ, and if one is not in Christ, "he cannot see the kingdom of God." If one does not become a part of the body of Christ, "he cannot enter into the kingdom of God." Indeed, the body of Christ, the church and the kingdom of God are one and the same (Eph 1:23; Col 1:13), and when you enter one, you enter them all.
4.2.3.2 FIRST CORINTHIANS The primary problem in Corinth was one of division. Early in the first chapter we see that they were denominating the church by naming their various factions after men. Paul uses the doctrine of baptism to demonstrate to them that this should not be the case (1Co 12:12-13): "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] Christ. For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit." In Rom 6:1-23 we learned that Christians were "baptized into Jesus Christ." Here we learn that Christians are "all baptized into one body," and therefore, there should be absolutely no divisions within that body. We can say that the Corinthians were much closer to unity than are the denominations. At least the Corinthians did not disagree on the purpose or mode of baptism. Clearly they understood that it was the act of faith that added them to the Lord’s body, the church.
4.2.3.3 GALATIANS
We discussed the difference between the old and new laws in Chapter 2, and to communicate this was the main objective of Paul’s letter to the church at Galatia. Note how he weaves the doctrine of baptism into the argument against racial division, just as he did for the Corinthians with regard to their doctrinal divisions (Gal 3:23-29): But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye [be] Christ’s, then are ye Abraham’s seed, and heirs according to the promise.
Note the following:
1. Faith is used interchangeably here with the entire gospel of Jesus Christ when he says "before faith came."
2. The Old Testament law was like a schoolmaster to bring them to a point where the sacrifice of Christ could have its full meaning. However, after Christ had delivered the gospel there was no longer a need for the schoolmaster.
3. As is true with the Romans and Corinthians, Paul assumes that they understand that they were "baptized into Christ." What they did not seem to understand is that they should have "put on Christ." Just as when we put on a coat, anyone looking at us sees primarily the coat, when we put on Christ that is what should be seen predominantly in our lives.
4. Conclusion: there can be no racial, economic or sexual distinctions as to the acceptability of those who are baptized into Christ -- all are equally acceptable, and there should be absolutely no divisions in His body.
We are beginning to see that the teachings on baptism are not isolated passages that can be taken out of context. There are universal doctrines which require considerable effort to avoid and misunderstand.
4.2.3.4 COLOSSIANS The problems at Colosse were much the same as those which existed in Galatia. The Judaizing teachers within the church were starting with the binding of circumcision in an attempt to force all Christians to observe the entire Old Testament law (see Acts 15:5). To this the apostle Paul gave a number of responses, the following of which included a reference to baptism (Col 2:8-15):
Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fullness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power: In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; [And] having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.
Observe the following:
1. Circumcision was that unique and totally unreasonable act which God had given to the nation of Israel through which they were to separate themselves from the world and confirm their covenant with Him. It was unreasonable in that there is no way that human wisdom would lead to such an action. The Jews thoroughly understood its significance, and the gentile Christians at Colosse were also probably given this Old Testament background as part of their instruction as Christians.
2. "In whom [Christ] also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of God, who hath raised him from the dead." Clearly baptism has replaced circumcision as the action which puts one into the kingdom of God, which as we saw above is another designation for the body of Christ, or the church. Baptism is the "circumcision of Christ."
3. Notice the similarity between the shadow of things to come (see Col 2:17), circumcision, and the reality in Christ: baptism: a) Both were totally unreasonable actions from the point of view of man, and, as such, neither is a work of man’s origin. b) Both are things that are done to a person, not something that a person does (albeit a person must subject himself to it). c) Both mark that point in time at which there is the separation from the world and the entrance into full citizenship of the people of God -- circumcision under the Old Testament and baptism under the New Testament. d) Both are considered by the holy scriptures to be of the highest importance in satisfying the desires of God.
4. "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross." When did this quickening occur? Clearly, when they were circumcised with the circumcision of Christ.
5. Is there something magic in immersion? Should we make it into some mystical rite? Absolutely not. What makes baptism valid is not the mere act itself -- it is the "faith of the operation of God," or as the American Standard puts it "faith in the working of God." Baptism is not a work of man, it is an act of faith in the working of God.
6. Baptism without faith is invalid. However, this does not imply that faith can exist without baptism. We are not at liberty to tell God how we are going to express our faith in Him, how we are going to be free from our sins, or how we are going to enter His kingdom. He has set the terms, and if we have faith in Him, we will accept His terms. Baptism without faith is invalid; faith without baptism is equally invalid.
4.2.3.4 FIRST PETER
While we have presented over a dozen scriptures which indicate that baptism is that act which puts the convert into a saved condition, the only scripture which explicitly states that "baptism saves" is the first letter which we have from the apostle Peter. Let us consider this passage carefully (1Pe 3:18-22): For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
Some have made this a difficult scripture by their mystical interpretation process. It is important that we allow our reasoning to progress from the known to that which might be somewhat obscure.
Let us subdivide the passage and establish that which is clear from this passage, especially as it relates to baptism:
1. The first part is quite understandable: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit ..." We understand that Jesus gave His life on the cross for us that, although we are unjust, we can be justified and enter into a covenant relationship with God. Jesus was "put to death in the flesh" -- crucified and buried. But he was "quickened by the spirit" -- made alive by the power of the His eternal and divine spirit.
2. "By which also he went and preached unto the spirits in prison ..." Not in the body, but by His spiritual presence Jesus went and preached to the spirits which are now "in prison," i.e., awaiting the final judgment. Jesus is often declared to have had a presence in Old Testament times (see 1Co 10:1-4). This presence was through His spirit, although the actual preaching was done by Noah. The spirits in prison are those who were enslaved to sin in Noah’s time.
3. "Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." This is speaking of the spirits in prison. From the record we know that they we extremely disobedient. We also read in 2Pe 2:5 that Noah was "a preacher of righteousness," and thus we can conclude that Jesus spoke through him. Noah was saved, or separated from sin, "by water."
Note: the author would certainly not be dogmatic with regard to the meaning of the scriptures given above. There are alternative explanations which are equally as plausible. However, the resolution of these has no effect upon the interpretation or application of the verses which follow.
4. "The like figure whereunto [even] baptism doth also now save us ..." In Noah’s time the world was totally consumed with sin (see Gen 6:5). The world was completely emersed with water, which thoroughly cleansed it from the sinful humanity which inhabited it. Just as Noah was separated from sin by this "baptism" of the earth, we are separated from our sin by faith in the working of God when we are obedient in baptism. In the sense that baptism separates us from our sins and places us into Christ, baptism saves. However, we have emphasized that we are not saved by baptism only any more than we are saved by anything else only.
5. "... (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) ..." It is not the mere washing of the dirt off the body that saves. If so, all would be saved. It is the involvement of the very spirit of the individual. Baptism must be preceded by faith, repentance and the willingness to confess the belief that Jesus is the Son of God. This is summarized as "the answer of a good conscience toward God."
6. "... by the resurrection of Jesus Christ ..." Removing the parenthetical statement, the verse would read: "The like figure whereunto [even] baptism doth also now save us ... by the resurrection of Jesus Christ ..." This is totally consistent with the teaching of the apostle Paul which we reviewed above in which baptism is referenced as a burial with Christ, e.g., Rom 6:4: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Without the resurrection of Christ, baptism would be meaningless.
While the context of the statement "baptism doth also now save us" may be difficult to resolve, the statement itself is not. It is totally consistent with every other passage on water baptism in the New Testament, all of which must be explained away if, in fact, the act of baptism is not that act which transforms the alien sinner into Christ. This brings to a close the biblical teachings with regard to water baptism. Avoiding this overwhelming body of evidence, false teachers within the denominations have used a number of arguments to relegate baptism to a secondary role, if not denying its role in salvation altogether. The remaining sections of this chapter will deal with some of these. We will first consider other types of baptism which the New Testament defines. Then we will discuss the common objections which have been made in an attempt to disregard the biblical doctrine. Finally, we return once again to the importance of sound doctrine in general.